Chapter V: Part 5

The holy church to this day, in the city of Mexico, to my own knowledge, receives large sums from the same sources, and these are supported principally by monks, friars and priests. No wonder, then, that the publication of the Wandering Jew should be prevented in Catholic countries. The writer, Mr. Sue, is a man of the world, he has read the book of nature with as much attention as he has those in his library. He is a well-read historian, and possesses an admirable faculty of communicating his ideas. He clothes them with a simplicity and beauty, almost peculiar to himself. The man that could depict _Rodin_, the sanctimonious Jesuit, in his true character, as Mr. Sue has done, must necessarily be silenced in a Catholic country. It must not be known that Jesuits may come among us in the garb of merchants, or in any other disguise which they may please to assume; no intimation must be given, that the poisoned cup, the assassin's dagger, the desperate sea-captain, or the valiant soldier, could be concealed under a Jesuit's cowl, or that he may throw off that cowl, at his pleasure, and exchange it for a pea-jacket, a dancing pump, the violin, the fencing foil, or even the costume of a barber, or tamer of wild beasts.

It will not answer the purposes of the holy church, that a man should live and write, who is capable of raising the curtain which hides its do-signs, and conceals the instruments, which she has ever used, and is now using, for the destruction of liberty. Such a man is the author of the Wandering Jew.

No man can look at the picture which he has drawn of Ignatius Morok, without recognizing, in its every feature, those of a Jesuit and a villain. He travelled about, in the assumed character of a "tamer of wild beasts," but in reality, he was a Jesuit missionary, and sent by that order, with full power to accomplish, by _any_ means within his power, one of the most infamous acts of fraud that over was committed by man.

He was accompanied, (as the reader of Eugene Sue will find,) by a _lay_ Jesuit, named Karl, and I cannot give my readers a better idea of Jesuitism, as it ever has been, and is now, than by requesting of them to observe the course adopted by those two villains in accomplishing the object of their errand. Look at their treatment of the honest and faithful Dagobert. Look at the cruelties which they inflicted on the two innocent orphans, committed to his charge. See the schemes, by which they have made even the wife of Dagobert subservient to their designs. See the arts by which Jesuit priests crept into families, under various disguises, sowing amongst them discord, hatred, and domestic strife. They have put the father against the son, and the son against the father; husband against wife, and wife against husband; brother against sister, and sister against brother. See how they have contrived to filch from the poor and almost starving, the last sou they possessed, to have masses said for the repose of the souls of those who were actually living, to the knowledge of the priest, though represented by him at the confessional, to have been long since dead!

See how one of those vagabond Jesuits, in the assumed character of a physician, aided by one of the sisters of that order, Madam de St. Dizier, imposed upon the heiress, Mademoiselle de Cardoville. He offered his services to accompany her to visit a friend of hers, but had a private understanding with a _lay Jesuit_ in the 'disguise of a hack-driver, to take them to a lunatic asylum, where he deposited the heiress. I will not quote from the "Wandering Jew," it would be depriving my readers of much pleasure; but I would recommend the perusal of it, in order to become acquainted with some of the prominent features of Jesuitism. The work appears as a romance, but it contains many sad and serious facts. It is a compendium of Jesuitism, and should be looked upon as a warning to the citizens of this new world. Americans will scarcely believe that we have any such Jesuits in this country, as are described in the Wandering Jew. I tell them they are mistaken; we have them in every state in the Union, but especially in New York, Maryland, District of Columbia, Pennsylvania, and Massachusetts. I speak from my own knowledge.

"Bred in the harem, all its ways I know."

A word to those who have daughters, and fortunes to give them; and also to those young ladies, who have fortunes in their own right.

Jesuits will leave nothing undone, to form acquaintance with the children of such as are supposed to be wealthy. The Catholic bishops of the United States, in their annual and semiannual _despatches_ to Rome, boast that they are peculiarly _fortunate_ in gaining _converts_ from such families, and I trust a word of caution from me will not prove useless.

The mode which Jesuits have adopted, in approaching such families, are various: but the most general, and hitherto the most successful is, to induce their children to go to their colleges and schools. In these, every male and female teacher is to bend the minds of their scholars towards Popery, and to report progress twice a week to their _superiors_. But when parents do not send their children to Jesuit schools, the next expedient is to get Roman Catholic servants into the family, who are instructed in the _confessional_ by the priests how to proceed, especially with their young daughters, in prepossessing their minds in favor of the Romish church, and the great beatitudes of a single life.

I have known cases myself, where it was not deemed prudent to go so far as to say one word in favor of the Catholic church, or of a single life. The young ladies may be _engaged_, and their young hearts _pledged_. A different course must now be pursued, and the Popish domestic has her instructions accordingly. She must find out to whom the lady is, or is likely to be, engaged; and it must be broken off, not abruptly--that is not the way Jesuits do things--it is to be done gradually. Their young minds must be poisoned, but the poison must be given in small quantities, until finally it produces the desired effect; and then the happiness and the glories of a _nun's_ life are to be the theme of conversation, more or less, according to the instructions received in the confessional.

It is not long since I met with a Protestant friend of mine, and in the course of conversation, some allusion was made to the subject of nunneries. He observed that their schools were excellent; that his daughter had just finished her education there, and had returned home in perfect ecstacy with her school, with the lady abbess who presided over it, and with all the nuns by whom she had been educated. "It is said," observed this gentleman to me, "that nuns try to tamper with the religious opinions of their pupils, and endeavor to make 'nuns of them,' but there is no truth in this; they never interfered with my daughter's religious opinions, nor did they insinuate to her the most remote idea of _taking the veil,_ or _becoming a nun._"

I made no reply--courtesy forbade it. I might easily have answered my friend, but I feared the answer, which truth compelled me to give, would hurt his feelings. I might have said to him, Sir, your daughter had not a dollar in her own right, neither had you one to give her, and you must know that Jesuits seldom covet penniless applicants for the black or white veil You should have also known that, although your daughter may have seemed very beautiful in your eyes, she was probably devoid of those external charms which would attract the libidinous eye of a Jesuit. When ladies are taken into a convent by Jesuits, they must be possessed of something more than ordinary attractions. These reverend Jesuits, having the liberty of choosing, are rather fastidious. _Verbum sat_.

Truly, and from my heart, I pity the female, who risks herself in the school of Jesuit nuns. She hazards all that is dear to her. Though she may leave it, single-minded and innocent as she entered,--as I believe they all do who do not become nuns,--still the peril of going there at all is eminently hazardous and dangerous. But woe be to those who become _nuns_. I have been chaplain to one of those nunneries; and I assure my readers, on the honor of a man, who is entirely disinterested, and whose circumstances place him in an independent position, who wants neither favors nor patronage from any individual, that the very air we breathe, or the very ground upon which we walk, is not made more obedient or more subservient to our use, than a nun, who takes the _black veil_, is to the use of Popish priests and Jesuits.

The internal economy and abominations of a convent are horrible in the extreme. I dare not mention them, otherwise my book would, and ought to be, thrown out of every respectable house in the city. I will only call my reader's attention to the fact, that, in all Catholic countries, nunneries have _foundling hospitals_ attached to them. This any man can see who goes to France, Spain, Portugal, or Mexico.

It will be seen, even in this country, that they have their private burying places and _secret vaults_. It is not more than five or six years, since a number of Jesuits, in Baltimore, petitioned the legislature of Maryland for leave to run a _subterraneous passage_ from one of their chapels to a nunnery, distant only about five hundred yards. The object of the petitioners was too plain. It was the most daring outrage ever offered any deliberative body of men; but, much to the credit of the legislature of Maryland, they rejected the petition with undisguised marks of indignant scorn.

These statements will be rather unpalatable to Jesuits, but my only regret is, that decency forbids a full development of the crimes committed, with perfect impunity, in Popish convents. In New York, every effort seems to be making, by the present legislature of that state, to suppress immorality. A bill is now before that body, making adultery a penitentiary offence; yet Popish priests are building _nunneries_ there, and if Roman Catholic ladies think it proper to hold a fair to collect money for the building of those nunneries, these very New Yorkers will contribute their money freely; and thus, this ill-placed liberality, which Americans bestow, not only there but elsewhere, becomes the cause of evils which they seem desirous to crush.

How is it with us in Massachusetts? Look at our statute book, and if we are to judge from that, of the utter detestation with which our people look upon immorality of every kind, we deserve to be considered paragons of propriety. Should there be amongst us a house, even of _equivocal fame_, our guardians of the night and civil officers are allowed to demand entrance into it at any hour, and if refused, they may use force. Yet we have _convents_ amongst us, _nunneries_ and nuns too. Poor helpless females are confined in them, but not an officer in the state will presume to enter. If admission is asked, it may or may not be given by the mother abbess or one of the reverend bullies of the institution; but no force must be used. The poor imprisoned victims, whether content or not with her station, must bear it without a groan or a murmur.

This should not be in any civilized country; and I will venture the assertion, that it could not continue one hour, at least among the moral and charitable people of Boston, were they not utterly unacquainted with the iniquities of the Romish church.

This fully explains the opposition to the circulation of the Wandering Jew by the _infallible church_.

I have given the reader but a faint view of the persecutions of Popery, down to the close of the fifteenth century, and revolting as they are, there is no record to be found from which we can even infer, that the church has ever altered her doctrine or practice, on the subject of exterminating heretics, namely, all who are not Roman Catholics. If there were any such record, it could not have escaped my notice. Some Pope or some council would, long since, have given it to the world.

I was, as has been stated, born a Roman Catholic, and educated a priest in that church. I solemnly declare to you, fellow-citizens of my adopted country, that nothing has been more forcibly impressed upon my mind, by my teachers, when a boy--by the priest to whom I confessed when young--by the professors under whom I read Popish theology--or by the bishop who ordained me, and with whom I lived subsequently as chaplain--than the obligation I was under of extirpating heresy, by argument, if possible; and, if not, by any other means, even to the shedding of blood. And there is not now, in this country, an Irish priest nor an Irish Roman Catholic, and _true_ son of the church, who does not believe that, if he could collect all the heretics in the United States, and form them into one pile, he would be serving God in applying a torch to it. And, incredible as it may appear to you, their church teaches them that, in doing so, they would be serving you.

The doctrine is taught now, as it was in past by their priests, that _the body must be destroyed, for the good of the soul_. "It is a benefit." say the pious Popish priests, "to heretics _to be killed; the fewer will be his sins, and the shorter will be his hell!_" You naturally shudder at this doctrine, but it is not many years since Leo XII. in one of his _bulls of jubilee_, or indulgence to the faithful, announces publicly, and without shame, or sorrow, proclaims to Catholics, his _beloved subjects_, that in order to obtain the indulgence granted by that bull of jubilee, there are two conditions, without which, they can derive no benefit from it, namely, _the exaltation of the holy mother church, and the extirpation of heresy_. This "_blessed bull_" was published in 1825, and directed to the archbishop of Baltimore, and all other Popish bishops in the United States, to be made such use of as their _lordships_ may think proper!

Will you believe it, Americans, that this doctrine is taught, this very day, in the college of Maynooth, Ireland. You will find it in De LaHogue's Tract. Theolog. ch. viii. p. 404, of the Dublin edition. No priest or bishop will question the authority of Dr. De La Hogue. He has been professor in that college for nearly half a century. I must, however, add here, for the information of all who are unac-quainted with the doctrine of the pious frauds practised by Romish, priests, that their respective bishops, or in his absence, the vicar-general, can give any of them a dispensation to deny any truth or to tell any falsehood for the "exaltation of holy mother church." I have received such dispensations myself, but, not having the fear of the Pope before my eyes, I took the liberty of disregarding them.

Many will ask me, Why have you not made these things known before now? There were many reasons why I suppressed them.

I knew my motives, however disinterested, might then be questioned; secondly, the public mind was not prepared for the developments which I have made. Thirdly, my love of peace and quietness induced me to withdraw to a part of the country, distant from the scene of my controversy, hoping that the miscreant priests and bishops of the Romish church would permit me to pursue my new profession of the law, without interruption. But in this, as I ought to have known, I was disappointed. Although I have not, since I left Philadelphia, until very recently, even replied to the calumnies which vagabond Irish priests who infest this country, and the still greater vagabond bishops who govern them, together with the tools which they keep in their employment, have heaped upon me; still they have, in the true spirit of their _vocation_, never ceased to pursue me with their vengeance.

No sooner had I abjured the Pope, disregarded his-_bulls_, and thereby become a heretic, than they had me burnt in effigy! But much more gratified would they be, had they my person in the place of the effigy. I still remained unmoved. Soon after this, Bishop England, of Charleston, South Carolina, established a press, called the "Catholic Miscellany," whose columns teemed, for months,--almost for years,--with the grossest and vilest abuse against me; yet while this restless demagogue, who is now in his grave, was spewing forth his filthy abuse, I was prospering in my profession, and partially recovering my health, which I thought was radically destroyed by the persecutions I suffered in Philadelphia; and thus, while the Pope in Rome, and the Romish bishops and priests of this country, were cursing me, Heaven was blessing my efforts and gaining me the confidence of the virtuous and good, whom I had the pleasure of meeting in my intercourse with the world.

Strange indeed are the practices of Papists! Previous to my _heresy_ in Philadelphia, there was not in that city a more popular man--not another more respected; I may almost say, that there was no man, of any pursuit or calling, whose friendship was more courted. Yet the moment I committed the _unpardonable sin_ of differing with the Pope of Rome, every one of his faithful children, not only there but throughout the world, was bound by his oath of allegiance to persecute me in every possible way.

Never forget, Americans, that the same oath of allegiance, which binds them to persecute me, is also binding on them to persecute and destroy you. Some of you will say, this cannot be. A church, numbering among her priests such men as Massillon, Fenelon, Chevereux, and Taylor of Boston, cannot entertain, much less command, a spirit of persecution. True, as far as we can judge, these were godly men. They would be an honor to any religion. But in the Popish church, they were like stars that strayed from their homes, and losing their way, fell, by accident, upon the dark firmament of sin and Popery; but even there, their native light could not be obscured; on the contrary, the darker the clouds around them, the more beautiful and brilliant did their light appear. Poor Taylor,--"Peace be to thy memory,--we have been friends together." Methinks I can, even now, feel the warm pressure of thy hand, see the charities of thy soul beaming in thy speaking eye and gentle countenance, yet thou too had been considered almost a heretic in the city of New York, and would have been denounced as such by the rude and vulgar bishop of that diocese, had not the amiable Chevereux interfered.

Often have I regretted that this Mr. Taylor, who was my classmate, and companion of my youth, had not, in addition to his private virtues, more fortitude and decision of character. He was the Erasmus of his day, in the United States. He was born and educated a gentleman; so was the amiable but timid Erasmus. He was educated a Roman Catholic; so was Erasmus. He was a chaste and elegant classical scholar; so was Erasmus. Taylor, knowing full well the corruptions of the Romish church, went from New York to Rome, about the year 1822, in order to induce the Pope to modify such of its doctrines as were objectionable in this country. But he wanted courage, and hastily retreated back, lest he should be consigned to the inquisition. Erasmus, too, wanted courage, a quality as necessary for a reformer as it is to a general in storming a city and hence it is; that those two amiable men, similar in character and disposition, though living in ages widely apart, have lived ostensibly members of a church, whose doctrines they loathed from the very bottom of their souls.

This might have been the temper, the character, and the cause, why such men as Massillon and Fenelon have lived and died Roman Catholics. They felt, probably, as Erasmus did, when he said, "It is dangerous to speak, and dangerous to be silent." "I fear," said he, in another place, "that if a tumult arose, I should be like Peter in his fall." It is not at all strange, that such men as we have spoken of, should have contented themselves with having inculcated virtue, and denounced vice. There were such men in all ages, and, as a modern writer expresses it, "in all great religious movements there are undecided characters." But let it be borne in mind, that even great and good as they seemed to be, and eloquent and pious as they appeared, still they are only exceptions in the great body of the advocates of Popery.

No wonder Americans look back to those lights in the dark and bloody wilderness of Popery. It is refreshing to see them. They are green spots in the deserts made barren and desolate, by Popish iniquities; and long may their memories shine in unclouded lustre.

It is pleasant to the historian, who is wearied and disgusted with contemplating the past and present horrors of Popery, to turn for a moment from the frightful spectacle, and rest in devout contemplation on the lives of those comparatively excellent men. How mistaken are those would-be philanthropists, who, at the present time, teach Americans to infer, that, because those were good and holy men, possessing a pious and forgiving spirit, it follows that the Papist church, her bishops and priests, entertain a similar spirit. This is equivalent to telling them that all history, past and present, is false, a mere romance, the dream of madmen. It is equivalent to telling them that the very history and records of the lives of Fenelon, and Massillon, &c., were entitled to no credit. Who can read, and not see that Rome has spilt oceans of blood to enforce her cruel creed! Who can read, and not see that she has squandered treasures enough to relieve the poor of civilized Europe, in establishing and keeping up a despotism inimical to man and hateful to God!

The Papists, even in this country, do not deny that they intend to eradicate heresy, and to use every means which their church considers _legitimate_ to effect that purpose. This the priests preach from their pulpits; this they tell you to your beards. They admit their determination to bring these United States, if possible, under the _spiritual_ control of the court of Rome. They use the word _spiritual_, in utter contempt of your understanding, to deceive you, and while using it, they laugh at your credulity. Popish spiritual control, spiritual allegiance! It is almost incredible that any body of men should have the impudence to come forward, in the nineteenth century, and talk of _spiritual allegiance_ to his royal holiness the King of Rome.

They admit their determination to possess this country, and have the modesty to ask you to give them lands and churches, and means to accomplish their object, and effectuate your destruction. Their next step will be to quarter upon you an army of friars, Jesuits, or monks, who will carry at the point of the bayonet what is left undone by duplicity, treachery, and intrigue. This has been the fate of every country where Popery has found a resting place, and America is the only nation which, for the last three centuries, has given them such a footing. They tried what they could do in China. They succeeded in establishing several bishoprics, Jesuit convents, nunneries, monk-houses and churches, among the peaceable and quiet Chinese; but happening to differ among themselves on the subject of their respective temporal rights, they, as in duty bound, referred their differences to the Pope. This movement came to the ears of the emperor of China, whom they had so long and so successfully deceived by the cant words, _spiritual allegiance to the Pope_. The parties were summoned before his commissioner to ascertain what was meant by _spiritual allegiance_. They tried to explain it, but all their ingenuity, all their subtilty, could not satisfy the commissioner that spiritual allegiance meant anything else than what it fairly expressed, and as soon as he found that it meant, in the eyes of the Pope and the Romish church, things real and tangible, such as real estate, the conveying it from the rightful owner under the laws of the land, to another under the laws of the Pope, who lived in Rome, he satisfied himself, that the _spiritual supremacy_ of the Pope meant, among other things, the power to govern the kingdoms of the earth; to give away, and take them away, to whom and from whom, his royal holiness pleased. The emperor instantly issued an order, directing that every Roman Catholic bishop, priest, friar, Jesuit, monk, and nun, within his empire, should quit, within a given time, on pain of losing their heads. Many of them disobeyed the order and were executed, and their churches levelled to the ground.

The Chinese had no objection to Papists worshipping God, according to the dictates of their own conscience; but as soon as it was discovered that they owed _spiritual allegiance_ to a foreign power, they deemed it _prudent_ to remove them from the country. But the Chinese are _barbarians_, and it seems reserved for this new world of ours, to interpret properly the meaning of spiritual allegiance, and in all differences, between our citizens and the agents of the Pope, as to the temporalities of the Romish church, to lay the subject before his _royal holiness_, and be governed by his decision.

Witness the difference between Bishop Hughes of New York, and the trustees of a Roman Catholic church in Buffalo, only a few weeks ago. Witness that in New Orleans, between the bishop and the trustees of the Roman Catholic church. All these were referred to the Pope, who decided the matter, without any respect or regard to the laws of this government. Call you this _spiritual allegiance?_ Call you this an exercise of spiritual power, on the part of his royal holiness the Pope? Yes, you do; and it would not much surprise me, if the Papists of this very city of Boston should recommend to its legislature, to lay the difficulties between themselves and the state of South Carolina, before the Pope of Rome for adjudication.

Should the day ever arrive, when the Papists have a majority in your legislature, and a difference should occur between these states, the Pope will be called in to decide it. I am at a loss to know how, even in these days of transcendentalism, _any other meaning_ can be given to _spiritual allegiance_, than that which the Roman Catholic gives it in practice. They consider the Pope, as the _spiritual_ head of the church, has, _a fortiori, a divine right_ to be the head and sovereign of the world. This is the sense in which Catholics understand and act upon it, and swear to support the Pope, as the supreme arbiter of the destinies of the world. The Chinese understood this. The emperor of Russia understands it at the present day; and though a Catholic himself, no priest or bishop, within his vast dominions, dare avow any allegiance, _spiritual_ or temporal, to the king or Pope of Rome.

The holy synod of St. Petersburg, Russia, have notified the Catholic missionaries, who have incited rebellion, and interfered with the civil authorities in Georgia, to renounce their intercourse with the see of Rome, or quit the country. But Americans, in the alembic of their fertile brains, have manufactured a definition for _spiritual allegiance_, peculiarly their own, for which the Papists are so much obliged to them, that whenever an opportunity of knocking out the aforesaid brains occurs, they will do so. Witness in the Philadelphia riots, &c, &c, strong proofs of the _spirituality_ of that allegiance which Catholics owe to the Pope.

Permit me to give you another evidence of the nature of that allegiance to the Pope of Rome, to which I have heretofore alluded. It is to be found in the massacre of the Huguenots, by Roman Catholics. There is no event in the history of France, with which the world is more familiar, than this. Several historians have related it with great minuteness and much elegance. To these I can add nothing of my own, and the reader is more indebted to them, for the following statement, than to myself.

MASSACRE OF THE HUGUENOTS.

This bloody massacre took place immediately after the conclusion of the treaty of St. Germain, at which the hostilities which had so long existed between the Catholics and Protestants in France, were suspended, or, as the Protestants believed, were entirely terminated. The sufferings of the Protestants, up to the conclusion of that treaty, were truly great. Their property was wasted; their beautiful chateaus were burned and levelled to the ground; their flourishing vineyards were destroyed, and they themselves were left, reduced in property and numbers; but great as were their calamities, the spirit which lived within them was not quenched. Their hearts, though oppressed, 7 were not broken. The love of God bore them up against all their trials and privations. Among those who suffered most in the Protestant cause, was the brave and pious Admiral Coligny, who, after the treaty of St. Germain, and the destruction of his beautiful estates by order of the Popish and bloody Catharine, retired to Rochelle. Even here there was no safety for him. The licentious queen, and her paramours, consisting of priests, determined on his destruction. It is said of this woman, that she occupied twelve years of her life in instructing her son Charles to swear, to blaspheme, to break his word, and to disguise his thoughts as well as face. We are told by contemporary historians, that this _blessed daughter_ of the holy church supplied him with small animals, when a child, and a sharp sword to cut off their heads, and shed their blood by stabbing them; all this to familiarize him with the shedding of blood, and that at some future day he might indulge in the same amusement upon a larger scale, in cutting off the heads and stabbing heretics and Protestants. The persecutions of the Huguenots are known almost to all readers; few there are, who are not familiar with them. The illustrious characters, who headed the Protestant cause in those days, are known to all Protestant Americans, but none of them, perhaps, more intimately than the great Coligny, who was one of the first martyrs to that wretched Popish thing, in the shape of a woman, Catharine de Medicis, regent of France. I trust, therefore, the reader will pardon me for giving a few incidents in the life of this nobleman and martyr, during one of the regencies of this Popish queen Catharine. After the marriage of Henry of Navarre, Coligny, as we are told, suddenly retired from the banquet given upon the occasion at the Louvre. It was remarked that he seemed sad and dejected. He retired to his hotel, which he would have gladly left and returned home, but dreading that he might alarm his wife, he preferred writing to her, explaining matters as far as he could, under existing circumstances. The letter is so interesting, so affectionate, and altogether so worthy of the good man, that I cannot refrain from laying it before my readers. It was as follows:!!!!!

"My very dear and much beloved wife:

"This day, was performed the ceremony of marriage between the king's sister and the king of Navarre. The ensuing three or four days will be spent in amusements, banquets, masks, and sham-fights. The king has assured me that, immediately afterwards, he will give me some days to hear the complaints, made in divers parts of the kingdom, touching the edict of pacification, which is violated there. It is with good reason that I attend to this matter as much as possible; for, though I have a strong wish to see you, still you would be angry with me (as I think) if I were remiss in such an affair, and harm came of it from my neglect to do my duty. At any rate, this delay will not retard my departure from this place so long but that I shall have leave to quit it next week. If I had regard to myself alone, I had much rather be with you than stay longer here, for reasons which I will tell you. But we ought to consider the public welfare as far more important than our private benefit. I have some other things to tell you, as soon as I shall have the means to see you--which I desire, day and night. As for the news that I have to tell you, they are these: This day, at four in the afternoon, the bells were rung, when the mass of the bride was chanted. The king of Navarre walked about the while in an open place near the church, with some gentlemen of our religion who had accompanied him. There are other little particulars which I omit, intending to tell you them when I see you. Whereupon I pray God, my most dear and beloved wife, to have you in his holy keeping. From Paris, this 18th of August, 1572.

"Three days back I was tormented with colic and pain in the loins. But this complaint lasted only eight or ten hours, thanks be to God, through whose goodness I am now delivered from those pains. Be assured on my part, that amidst these festivities and pastimes, I will not give offence to any one. Adieu, once more,

"Your loving husband,

"Chastillon."

After having despatched the above letter, Coligny deemed it his duty to see the king before he left Paris. His sole object in so doing was to obtain, if possible, some concessions, or at least some guarantee for the future protection of the persecuted Protestants, of whom he was a member. The king received him well, promised him all he asked; but the king consulted the Pope's nuncio, who was then in the city, and that _holy_ man advised him to keep no faith with that Protestant Coligny, but on the contrary, to make all the use he could of him, in order the more effectually to accomplish the destruction of the heretical band to which he belonged. After receiving this Christian advice, the king became apparently more friendly to Coligny, and went so far as to promise him a safe escort on his way home. "If you approve of it," said the king to Coligny, "I will send for the guard of my Arquebusiers for the greater safety of all, for fear they might unawares do you a mischief; and they shall come under officers who are known to you." The generous and unsuspecting Christian, Coligny, accepted the offer of the guards, and twelve hundred of them were ordered into the city. There were many of the Protestants in the city, who on seeing this array of troops, felt alarmed for the safety of their friend Coligny; they whispered their fears to the brave warrior, who until then did not even dream of treachery. But now, fearing that something might be wrong, he resolved to see the queen mother. She expected this, and granted him an interview with great apparent pleasure. As soon as he commenced to suggest any fears or apprehensions of treachery, this _holy daughter_ of the church, suddenly interrupting him, exclaiming, "Good God, sir admiral," said she, "let us enjoy ourselves while these festivities continue. I promise you on the faith of a queen, that in four days I will make you contented, and those of your religion." Coligny had now the word of a king, and the honor of a queen, as a guarantee for his own safety, and that of the Protestants in France. Who could any longer doubt that they were safe? Who could believe that a king would violate a solemn promise freely given? Who could question the honor of a lady and the promise of a queen? Who would venture to assert that a mother would not use her best effort to redeem the honor and plighted faith of a son, and that son a king? No one but a Roman Catholic could doubt it. Charles was a Roman Catholic king. His church taught him, that no faith was to be kept with heretics. Coligny was a heretic. Catharine, the queen mother, was a Roman Catholic; her church taught her to keep no faith with heretics, but to "destroy them, root and branch, under pain of eternal damnation." _Heritici destruendi_ is the doctrine of the Roman Catholic church; and accordingly, on the evening of that very day on which Coligny had an audience with the queen, these distinguished and pious children of the holy Roman Catholic church appointed an interview with the Pope's nuncio, and after that _holy man_ sung the _Veni Creator Spiritus_, (a hymn which they invariably sing, when laying any plan for the destruction of heretics,) these three worthy children of the infallible church resolved to send for the "king's assassin," a man named Maureval, and ordered him to assassinate Coligny. It must be observed here, that the Pope's legate allowed Charles and his mother to keep an assassin, to cut down _such thistles or tares as the devil may plant in the vineyard of the holy see_. Soon after this, Coligny had occasion to go out on some business. The Popish assassin pursued him at a distance, secreted himself in a house where he knew he could deliberately shoot at him; he did so, but the wound, though severe in the extreme, did not prove mortal. Among the first who visited him were the king and his mother; and such was the apparent grief of Catharine, that she shed tears for the sufferings of the warrior. The good son of this good mother mingled his tears with hers, promising that the assassin, whoever he was, should be brought to condign punishment; but need I now tell you, Americans, that the tears of this Popish queen, for the sufferings of this Protestant, were like those of the hyena, that moans in the most piteous strains, while sucking the life-blood of its victim? Need I tell you they were like those of the crocodile, which sheds them in abundance while devouring its prey? Need I inform you that by her promises of future protection, she resembled the filthy buzzard, which spreads its wings over the body or carcass of its prey, while plunging its beak into its very entrails? And such I tell you now, as I have told you before, Americans, and shall tell you while I live, is the sympathy, and such the protection which every good mother and son of the holy Roman Catholic church would extend to you, your Protestant religion and its followers, in these United States.

We will now pass over the various meetings held by the king, his mother, queen Catharine, and the Pope's nuncio, for the purpose of devising ways and means, not for the death of Coligny, but for the destruction of all the Protestants in France. To detail these would be a tedious undertaking; and not more tedious than revolting to the best feelings of humanity. Depravity was reduced to a science in the court of Catharine, and her son Charles. She employed even her _ladies_ of honor for the seduction of her young nobility. They were ladies--I should say human things--selected for their beauty, and trained up by this royal mother in the Romish church, in habits of utter abandonment to seduction and lasciviousness. Young men of honor, virtue, and patriotism, were introduced to them, by Catharine, especially those who were at all suspected of being favorable to Protestantism. These _maids_ were required to ascertain from these young noblemen who, and how many of their young friends were friendly to the cause of Protestantism, with a view of marking them for extermination, as soon as herself and the Pope's legate should deem it expedient to do so The hour at last arrived, when the holy trio deemed it expedient to order a general massacre of the Protestants. The order was issued. The bells of the Roman Catholic churches were rung, and the royal order "Kill! kill! kill!" all, was issued by the king, and repeated by his Roman Catholic mother. I could not if I would, nor would I if I could, describe the scene that followed. Suffice it to say, that particular orders were given not to spare Admiral Coligny. Blameless as was his life, and devoted as he was to his king and government, yet he was a Protestant, and must die, and that by the hand of a Popish assassin. The holy church reserved to herself the glory of murdering this heretic. As soon as the order to murder was given, a rush was made towards the residence of Coligny. They entered his chamber, and to use the language of another, they found him sitting in an armchair, his arms folded, his eyes half upturned with angelic serenity towards heaven, looking the image of a righteous man falling asleep in the Lord. One of the murderers, a pious Catholic, called Besma, fixing his fiendish eye upon the admiral, asked him, 'Art thou the admiral?' pointing his sword at him at the same time. 'I am the admiral,' replied Coligny. 'Young man, thou shouldst have regard for my age and infirmities;'" but the murderer plunged his sword into the Christian hero's breast, pulled it out, and thrust it in again. Thus died this noble Protestant! Thus died the veteran Coligny, by the hands of a Popish boy! And for what? He believed in the Bible--he was a Protestant. And thus, fellow Protestants of the United States, will your posterity be sacrificed, for similar crimes, unless God in his mercy drive from your land, and mine by adoption, every vestige of the Popish religion. No sooner was Coligny put to death, than his head was cut off and presented to Queen Catharine, who sent for her perfumer, and ordered it to be embalmed and forwarded to the Pope, as a mark of her devotion to the holy see. But even this did not satisfy the queen. Her Popish bloodhounds, on hearing of Coligny's murder, rushed through the streets to his apartments, searching every where for his mangled body, and having found it, a general cry was raised, "The admiral! the admiral!" They tied his legs and his arms together, and dragged them through the streets shouting, "Here he comes, the admiral!" One cut off his ears, another his legs, another his nose, hands, &c. They abandoned the body, to let the boys amuse themselves by inspecting it, and then tumbled it into the river. But the zealous Catharine was not satisfied yet. This good daughter of the Pope ordered the river to be dragged, until what remained of Coligny was found, and then ordered it to be hung in chains on a gibbet at a place called Mountfacon. A contemporary writer, a Roman Catholic, speaking of this, says: "the road to Mountfacon was a scene of incessant bustle, created by the gentlemen of Catharine's court, who, in splendid dresses and perfumed with essences, went to insult the relics of Coligny. Catharine also went with her numerous retinue. Charles accompanied his mother. On arriving before the gallows, the courtiers turned away their heads, and held their noses on account of the stench arising from the half putrefied remains. 'Poh!' said Charles and his mother, to their courtiers, '_the dead body of a heretic_ always smells well.' On returning home she consulted with her confessor, who advised her, now that the devil had the heretic's body, it would be well to have a solemn high mass for the occasion, to be said at the church of St. Germain, at which Charles and his mother attended, and a Te Deum was sung in honor of the glorious victory gained by the church, by the destruction of so many heretics.

As soon as the Pope heard this news, his holiness despatched a special messenger to France, to congratulate the king on having "caught so many heretics in one net." So joyous and elated did his royal holiness appear, that he offered a high reward for the best engraving of the massacre; having, on one side, as a motto, "the triumph of the church;" and on the other, "the pontiff approves of the murder of coligny." This engraving is now to be seen in the Vatican of Rome.

The number of those who were massacred on St. Bartholomew's day is variously stated. Mazary makes it thirty thousand; others over sixty: but the Pope's nuncio, who was on the spot during the massacre, in a letter to the Pope, tells him, "the number was _so great it was impossible to estimate it._"

Recollect, American Protestants, that this massacre, and others to which I have alluded, was not the work of a few fanatics. It was the work of a nation, by their representative, the king, empowered to do so by the head of the Roman Catholic church. In vain is it for Papists to tell us that all this blood-shedding and destruction of human life was the work of a few, with which the church was neither chargeable nor accountable. Americans may believe them if they will. Let them believe. "There are none so blind as those who will not see." If neither the testimony of history, nor a statement of facts, bearing all the necessary evidence of truth, will convince them, vain indeed are my efforts to do so. But there is no impropriety in my earnestly and solemnly appealing to Americans, and suggesting one or two questions, which they should put to any Roman Catholic who may deny that the church ever sanctioned those evil deeds of which I have spoken. Have you any record of the fact, that the church ever discountenanced the destruction of heretics? Did the Popish authorities ever deliver up those whom they knew to have murdered heretics to the civil tribunals? Were there ever any heretics murdered, as such, except by the advice, counsel, and connivance of the Popish church and her priests? If there were, in what country, in what age, and in what reign? Until these questions can be truly answered, you are not to be satisfied. But why will Americans, for a moment, entertain a doubt upon the subject? Popish historians never deny it. The actions of Papists all over the world proclaim it. The church of Rome has ever thirsted for the blood of' heretics. She now yearns for an opportunity of shedding it again; all for the purpose of "purifying the earth of heresy." Do you not see that her conduct, in all ages and all places where she had opportunities, confirms this? Do you not even see, that in this country, the members of that church can scarcely keep their hands off you; and so bloody are the sentiments which they inherit, that, for want of other subjects, they will sometimes shed that of each other? What would they not have done, a few weeks ago, in Philadelphia, had they the power? What in New York? What in Boston, or any where else in the United States? Do you not see, in all your intercourse with them, the ill-concealed hatred which they, bear you? If you have any charitable institutions for the support of Protestants, will they aid you? If you hold a fair for the purpose of building a church, or for any other Protestant purpose, will they attend it and purchase from you? They will not. If they do, they commit a sin against the church, and the power of absolving from that sin is _reserved_ for the bishop of the diocese. It is a _reserved case_, as the church terms it. It is only by virtue of a _dispensation_, granted by the Pope to this country, that a Roman Catholic is even allowed to attend the funeral of a Protestant; and should he go into one of your churches, even though there was no service at the time, if he is a true son of the church, he will hasten to his priest and obtain absolution for that special crime. Yet, if they want churches built, you will furnish them with money. If they want land to build them upon, you will give it to them. Is this wise in you? You are denounced in those churches as heretics; your religion ridiculed, and yourselves laughed at. Your motives are undoubtedly good. You believe, because you do not know to the contrary, that, by your contributions, you are advancing the cause of morality. You do not reflect--and perhaps the idea never occurred to you--that there is a wide difference between the religion of a Protestant and that of a Papist. That of the Protestant teaches him to be a moral and virtuous man; whereas, that of the Papist has not the remotest connection with virtue. A Catholic need not dream of virtue, and yet be a member of that church.

The most atrocious villain, as an eminent writer expresses it, may be rigidly devout, and without any shock to public sentiment in Catholic countries, or even among Roman Catholics in the United States, Religion, as the same writer says, and as we all know, at least as many of us as have been in those countries, and who are acquainted with Catholics in this, is a _passion, an excuse, a refuge_, but never a _check_. It is called by Papists themselves _refugium peccatorum_. Hence it is, that priests may be drunkards, and their flocks never think the worse of them. I have known some of them, whose private rooms where they heard confessions, were sinks of debaucheries, which a regard for public decency prevents me from mentioning. I have known females, who have been seduced by them, and who afterwards regularly went to confession, under the impression which every Catholic is taught to feel, that no matter what a priest does, provided he speaks the language of the church. _Don't mind what he does, but mind what he speaks_, is a proverb among the poor Irish Papists. None of them dare look me in the face and deny this, and yet these wretches talk of morals. But what think you, Protestants, of this kind of morality or of the church which does not even forbid it, and only requires to have it "concealed from _heretics?_" Do you desire it propagated amongst you? Do you wish your children to learn it? No virtuous daughter or decent woman should ever venture under the same roof with those men.